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撒迦利亚书生命读经 · 第3篇

安慰并应许的异象（二）

The Visions of Consolation and Promise (2)
1读经：撒迦利亚书二章。在本篇信息中，我们来看撒迦利亚二章，这是非常奥秘的一章。
1Scripture Reading: Zech. 2 In this message we come to chapter two of Zechariah, which is a very mysterious chapter
参 一人手拿
III. THE VISION OF A MAN
准绳的异象
WITH A MEASURING LINE IN HIS HAND
2在本章，撒迦利亚看见一人手拿准绳的异象。『我又举目观看，见一人手拿准绳。我说，你往那里去？祂对我说，要去量耶路撒冷，看有多宽，多长。』（1～2。）
2In this chapter Zechariah saw a vision of a Man with a measuring line in His hand. "I lifted up my eyes and I saw, and behold, there was a Man, and in His hand was a measuring line. And I said, Where are you going? And He said to me, To measure Jerusalem; to see how great its breadth is and how great its length is" (vv. 1-2
一一 人
A. A Man
3这一人，乃是在人性里的基督，祂是耶和华的使者，就是与撒迦利亚说话的那一位。（1上，2～3上，
3This Man is Christ in His humanity as the Angel of Jehovah, the One speaking with Zechariah (vv. 1a, 2-3a; cf. Ezek. 40:3; Zech. 1:9-11
4参 结四十3，亚一9～11。）
4
二 准绳
B. A Measuring Line
5准绳（二1下）表征量度以据有。比方说，当我们买地或买布时，我们会先量量牠的长宽。我们量过了，接著就据有牠。
5The measuring line (2:1b) signifies measuring in order to possess. For example, when we buy land or cloth, we may first measure its length and width. After we measure the land or the cloth, we then proceed to possess it
三 量耶路撒冷
C. To Measure Jerusalem
6那手拿准绳的人要去量耶路撒冷，为要使耶和华能再据有耶路撒冷。（二2，4下。）耶路撒冷被神放弃而被掳七十年。在被掳之后，神回到耶路撒冷来量她，为要得著她。这量度不仅要知道其大小，也要知道其情况和光景。这量度是由人作的，不是由天使作的。天使没有资格量任何人的事物，因为天使没有人的性情。只有兼具神性与人性的耶稣，有资格来量耶路撒冷。殿是神家的表号，而耶路撒冷城乃是神行政之国的表号。耶路撒冷城被量的结果是：她乃是开阔的地区。（4。）这指明神国的大小就是神自己的大小。所以，这量度启示两件重要的事：神的国是没有限量的，并且神自己就是祂国的大小。
6The Man with the measuring line intended to measure Jerusalem for the purpose that Jehovah may repossess it (Zech. 2:2, 4b). Jerusalem was given up by God for the seventy years of captivity. After the captivity, God came back to Jerusalem to measure it for His possession. This measuring is not only to know the size but also to know the condition and the situation. The measuring was done by a Man, not by an angel. An angel is unqualified to measure anything human, because he does not have the human nature. Only Jesus, who has both the divine nature and the human nature, is qualified to measure Jerusalem. Whereas the temple is the sign of God ' sho use, the city of Jerusalem is a sign of God'skin gdom for His administration. The city of Jerusalem was measured and was found to be without limit (v. 4). This indicates that the size of God ' skin gdom is the size of God Himself. Therefore, the measuring has revealed two important matters: that God'skin gdom is unlimited and that God Himself is the size of His kingdom.
四 耶路撒冷四围的火墙，并其中的荣耀
D. Her Wall of Fire Round About and the Glory within Her
7『耶和华宣告说，我要作耶路撒冷四围的火墙，并要作其中的荣耀。』（5。）这里我们看见，耶路撒冷的城墙并其中的荣耀，都是耶和华自己，指明耶和华必在耶路撒冷的周围作其保护，并在耶路撒冷的中心作其荣耀。中心的荣耀和周围的火都是基督。这表明基督乃是神经纶的中心与普及。今天基督是召会中心的荣耀，也是在召会周围焚烧的火，为著保护她。在新耶路撒冷里，三一神在基督里乃是其中心的荣耀，（启二一23，二二1，5，）这荣耀要经过透明的墙照耀出来，作其保护的火。（启二一18。）
7I will be her wall of fire round about, declares Jehovah, and I will be the glory within her" (v. 5). Here we see that the wall of the city of Jerusalem and the glory within her are Jehovah Himself, indicating that Jehovah will be the protection of Jerusalem at her circumference and her glory at her center. Both the glory in the center and the fire at the circumference are Christ. This shows the centrality and universality of Christ in God'secon o my. Today Christ is the glory in the center of the church, and He is also the fire burning around the circumference of the church for her protection. In the New Jerusalem the Triune God in Christ will be the glory at its center (Rev. 21:23; 22:1, 5), and this glory will shine through the transparent wall to be its protection of fire (Rev. 21:18
五 这异象对锡安子民的重要意义
E. The Crucial Significance of This Vision to the People of Zion
8撒迦利亚二章六至十三节告诉我们，这异象对锡安子民的重要意义。
8Zechariah 2:6-13 tells us the crucial significance of this vision to the people of Zion
１ 耶和华已分散他们，如同天的四风
1. Jehovah Having Spread Them Out Like the Four Winds of the Heavens
9在六节下半，耶和华论到祂的子民，宣告说，『我已分散你们，如同天的四风。』我们可能以为以色列人被掳，乃是神使他们离散，但这节却说，神不是离散他们，乃是分散他们。这就像行传八章里信徒的分散。在耶路撒冷有成千上万的信徒，但神并不满意。于是有逼迫兴起，把他们分散了。逼迫不是好事，但却带进荣耀的扩展。（十一19。）同样的，以色列人若没有被掳，神的见证就被限制在小小的耶路撒冷城及其殿之内。而当以色列人被分散到巴比伦，四个年轻人就成为神的见证人，为祂作见证。这样，神的见证就扩展到巴比伦。神的见证若没有到巴比伦，人怎知道祂能使火窑的火无效，又能封住狮子的口？神是伟大的，祂主宰一切，祂的心是大的；所以祂要祂的见证开展到远处。
9In verse 6b Jehovah declares concerning His people, " I have spread you out like the four winds of the heavens." We may think that God scattered the people of Israel when they were taken into captivity. However, this verse says not that God scattered them but that He spread them. This is like the spreading of the believers in Acts 8. Thousands of believers were in Jerusalem, but God was not satisfied. A persecution was raised up which scattered them. That persecution was not good, but it brought in a glorious spreading (Acts 11:19). Likewise, if the children of Israel had not been captured, God's testimony would have been limited to the small city of Jerusalem with its temple. But when the children of Israel were scattered to Babylon, four young people became witnesses of God and a testimony for Him. In this way, God's testimony was spread to Babylon. If God's testimony had not come to Babylon, how could people realize that He is able to make the fire in the blazing furnace of none effect and able also to shut the mouths of lions? God is great and sovereign, and He has a broad heart. Therefore, He wanted His testimony to be spread to faraway places.
２ 耶和华要他们逃脱，从北方之地逃出
2. Jehovah Wanting Them to Flee from the Land of the North to Escape
10『耶和华宣告说，嗨！嗨！你们要从北方之地逃出，…嗨！与巴比伦女儿同住的锡安民哪，你们要逃脱。』（亚二6上，7。）这里我们看见神要祂的子民离开巴比伦，回到圣地。
10Ho! Ho! Flee from the land of the north, declares Jehovah....Ho, Zion! Escape, you who dwell with the daughter of Babylon" (Zech. 2:6a, 7). Here we see that God wanted His people to leave Babylon and come back to the holy land
３ 基督是万军之耶和华所差遣者，也是差遣者万军之耶和华
3. Christ as the One Sent by Jehovah of Hosts and as the Sender, Jehovah of Hosts
11八节说，『因为万军之耶和华如此说，在显出荣耀之后，祂差遣我去抵挡那掳掠你们的列国；凡触摸你们的，就是触摸祂眼中的瞳人。』『在显出荣耀之后』是甚么意思？这是指被掳的人归回之后。在被掳的七十年中，荣耀不在耶路撒冷之中。而当以色列人归回耶路撒冷，荣耀也归回了。虽然约书亚和所罗巴伯是敬虔的人，但许多从巴比伦归回的人并非如此；然而，在神眼中，他们的归回乃是荣耀。所以，『在显出荣耀之后，』意思就是『在归回之后。』八节上半说，『因为万军之耶和华如此说，在显出荣耀之后，祂差遣我…。』这里的『祂』是谁，『我』又是谁？『祂』是指神，万军之耶和华；『我』也是指万军之耶和华。万军之耶和华差遣万军之耶和华。这就是说，万军之耶和华是差遣者，也是受差遣者。在旧约里，『耶和华』这个神圣的名称是指三一神。这启示在出埃及三章，那里我们看见耶和华是亚伯拉罕的神，以撒的神，雅各的神。虽然亚伯拉罕的神和以撒的神有区别，以撒的神和雅各的神也有区别，但这并不是说有三位神。说有三位神就是落到三神论的异端里。神是三一的－父、子、灵。以弗所一章告诉我们，父神拣选并豫定我们，子神救赎我们，灵神印涂我们。因此有拣选并豫定的父，又有救赎的子，并印涂的灵。这乃是三一神，就是三而一的神。Triune（三一）就是由拉丁文tri，三，和une，一，所组成；因此是三一。只有一位神，独一的神，但祂乃是三一的。
11Verse 8 says, "Thus says Jehovah of hosts, After the glory He has sent Me against the nations who plunder you; for he who touches you touches what is in the pupil of His eye. " What is meant by the expression "after the glory"? It refers to after the return of the captives. In the seventy years of captivity, the glory was absent from the center of Jerusalem. But when the children of Israel returned to Jerusalem, the glory also returned. Although Joshua and Zerubbabel were godly, many of the others who returned to Jerusalem from Babylon were not. Nevertheless, in the sight of God, their return was a glory. Therefore, " after the glory" means "after the return." The first part of verse 8 says, "Thus says Jehovah of hosts, After the glory He has sent Me." Who is the He, and who is the Me? The He refers to God, Jehovah of hosts, and the Me refers also to Jehovah of hosts. Jehovah of hosts sent Jehovah of hosts. This means that Jehovah of hosts is the Sender and the One sent. In the Old Testament, Jehovah is a divine title that refers to the Triune God. This is revealed in Exodus 3, where we see that Jehovah is the God of Abraham, the God of Isaac, and the God of Jacob. Although there is a distinction between the God of Abraham and the God of Isaac and also between the God of Isaac and the God of Jacob, this does not mean that there are three Gods. To say that there are three Gods is to fall into the heresy of tritheism. God is triune—the Father, the Son, and the Spirit. Ephesians 1 tells us that God the Father chose and predestinated us, that God the Son redeemed us, and that God the Spirit sealed us. Thus we have the choosing and predestinating Father with the redeeming Son and the sealing Spirit. This is the Triune God, the three-one God. The word triune is composed of the Latin tri, meaning three, and une, meaning one; hence, three-one. We have one God, the unique God, but He is three-one.
12父、子、灵不是三位分开的神，乃是『同一位不分开，也不能分开之神的三个实质（hypostases）。』（Philip，薜夫。）实质，原文指在底部的支撑，就是在下面支撑之物，支撑的实质。父、子、灵乃是三一神支撑的实质，构成一位神格。在撒迦利亚二章八节，神格三者中的一位差遣三者中的另一位。差遣者称为『祂，』受差遣者称为『我。』毫无疑问，『祂』是指父，『我』是指子。在显出荣耀之后，三一神决定去作一件奇妙的事。就是父要差遣子。这与约翰五、六章所启示的相符。『不尊敬子的，就是不尊敬差子来的父。』（五23。）『我不寻求自己的意思，只寻求那差我来者的意思。』（30下。）『父交给我要我完成的工，就是我所作的这些工，为我作见证，我是父所差来的。』（36下。）『差我来的父，也为我作过见证。』（37上。）『我从天上降下来，不是要行我自己的意思，乃是要行那差我来者的意思。』（六38。）『若不是差我来的父吸引人，就没有人能到我这里来。』（44上。）『活的父…差我来。』（57上。）撒迦利亚二章和约翰五、六章都说到父差遣子。父和子都是耶和华。基督这位受万军之耶和华所差遣的，以及差遣者万军之耶和华，将要抵挡列国；列国掳掠锡安的子民，触摸他们如同触摸神眼中的瞳人。我们的眼是极其敏感的，对任何触摸之物立刻加以反应。『祂眼中』是指神的眼。神的子民对神来说是非常宝贵的，任何人触摸到他们，就是触摸祂眼中的瞳人。这对所罗巴伯、约书亚、以及所有归回的人，都是安慰、鼓励和舒慰的话。
12The Father, the Son, and the Spirit are not three separate Gods but three " hypostases... of the one same undivided and indivisible" God (Philip Schaff). The Greek word for hypostasis, the singular form of Schaff hypostases, is composed of two Greek words: hupo meaning " under " or " below " and stasis meaning " substantial support. " Hence, hypostasis refers to a support under, a support beneath, that is, something underneath that supports, a supporting substance. The Father, the Son, and the Spirit are the hypostases, the supporting substances, that compose the one Godhead. In Zechariah 2:8 one of the three in the Godhead sent another of the three. The Sender is called He, and the sent One is called Me. Surely the He refers to the Father, and the Me, to the Son. After the glory, the Triune God decided to do something marvelous. The decision was that the Father would send the Son. This corresponds to what is revealed in John 5 and 6. "He who does not honor the Son does not honor the Father who sent Him" (5:23). "I do not seek My own will but the will of Him who sent Me" (v. 30). "The works which the Father has given Me to finish, the works themselves which I do, testify concerning Me that the Father has sent Me" (v. 36b). "The Father who sent Me, He has testified concerning Me " (v. 37a). "I have come down from heaven not to do My own will but the will of Him who sent Me" (6:38). "No one can come to Me unless the Father who sent Me draws him" (v. 44a). "The living Father has sent Me" (v. 57a). Zechariah 2 and John 5 and 6 all speak of the Father'ss ending the Son. Both the Father and the Son are Jehovah. Christ as the One sent by Jehovah of hosts and as the Sender, Jehovah of hosts, will be against the nations who plunder the people of Zion and touch them as the pupil of His eye. Our eyes are extremely sensitive and immediately react to anything that touches them. "His eye" refers to the Father'se ye. God'sp eople are very dear to Him, and whoever touches them touches the pupil of His eye. This was a word of comfort, encouragement, and consolation to Zerubbabel, Joshua, and all the other returned ones.
13撒迦利亚二章九节接著说，『我要向他们抡手，他们就必作服事他们之人的掳物，你们便知道万军之耶和华差遣我了。』这里我们再次看见万军之耶和华差遣万军之耶和华。
13Zechariah 2:9 goes on to say, "For I am now waving My hand over them, and they will be plunder for those who served them; and you will know that Jehovah of hosts has sent Me." Here we see again that Jehovah of hosts sent Jehovah of hosts.
４ 锡安的女儿要喜乐
4. The Rejoicing of the Daughter of Zion
14十节说到神吩咐锡安的女儿要欢呼喜乐，因为耶和华要来到，并住在他们中间。这节的『我』与八、九节的『祂』和『我』是同一位。
14In verse 10 the daughter of Zion is commanded to give a ringing shout and rejoice, for now Jehovah is coming and will dwell in their midst. The I in this verse is the same One as the He and the Me in verses 8 and 9
５ 必有许多国归附耶和华，作祂的子民
5. Many Nations Joining Themselves to Jehovah and Becoming His People
15必有许多国归附耶和华，作祂的子民；祂要住在锡安中间，锡安就知道万军之耶和华差遣祂到锡安那里了。（11。）这节里的『我』都是指耶和华。
15Many nations will join themselves to Jehovah and will become His people. He will dwell in the midst of Zion, and Zion will know that Jehovah of hosts has sent Him to them (v. 11). In this verse, once again both the I and the Me refer to Jehovah
６ 耶和华必承受犹大作祂的分
6. Jehovah Inheriting Judah as His Portion
16耶和华必承受犹大作祂在圣地的分，也必再拣选耶路撒冷。（12。）
16Jehovah will inherit Judah as His portion upon the holy land, and He will again choose Jerusalem (v. 12
７ 一切有血肉的，当在耶和华面前静默无声
7. All Flesh Hushing Themselves before Jehovah
17十三节说，『一切有血肉的，当在耶和华面前静默无声！因为祂从圣别的居所兴起来了。』在荣耀归回耶路撒冷之前，耶和华是安静的。但在荣耀显出之后，祂从圣别的居所兴起来了。一切有血肉的，包括巴比伦人、波斯人、希腊人、以及罗马人，都当静默。惟有耶和华有权利说话，惟有祂是决定的因素。今天我们的三一神不再在祂天上的居所里静默，祂乃是在召会中行动、作工并作事。这指明荣耀在召会里面。量度竟带进如此的荣耀，所以我们都当静默，单单让主来说话。
17Verse 13 says, "Hush, all flesh, before Jehovah! For He is roused up from His holy habitation." Before the glory returned to Jerusalem, Jehovah was silent. But after the glory He was roused up from His holy habitation. All flesh—including the flesh of the Babylonians, Persians, Greeks, and Romans—must be silent. Only Jehovah has the right to speak, and only He is the deciding factor. Today our Triune God is no longer silent in His heavenly habitation. He is moving, working, and doing things in the church. This indicates that the glory is here in the church. The measuring brings in such a glory that we all must hush and allow the Lord alone to speak